Whilst these attempts to reach quantitative measurement-- characteristic of the exact sciences--in the study of consciousness have not been directly very fruitful in new results, they have nevertheless been indirectly valuable in stimulating the pursuit of greater accuracy and precision in all methods of observing and registering the phenomena of consciousness.

The contention, however, that all states of consciousness, though not "secretions" or "products" of matter, are yet forms of activity which have their ultimate source in the brain and are intrinsically and absolutely dependent on the latter is not disposed of by this reasoning.

Third, the question of whether animals are consciousbeings or “mere automata”, as Cartesians would have it, is of considerable moral significance given the dependence of modern societies on mass farming and the use of animals for biomedical research.

Fourth, while theories of consciousness are frequently developed without special regard to questions about animalconsciousness, the plausibility of such theories has sometimes been assessed against the results of their application to animalconsciousness.

On the assumption that phenomenalconsciousness is an evolved characteristic of human minds, at least, and therefore that epiphenomenalism is false, then an attempt to understand the biological functions of consciousness may provide the best chance of identifying its occurrence in different species.

Consciousness has also been taken to consist in the monitoring of one's own states of mind (e.g., by forming thoughts about them, or by somehow "sensing" them), or else in the accessability of information to one's capacities for rational control or self-report.

Perhaps conscious states of mind are distinguished partly by their possession of a type of content proper to the sensory subdivision of mind.

The proposal then is that such a state is conscious just when it belongs to one of those mental kinds, and the (‘higher order’) thought occurs to the person in that state that he or she is in a state of that kind.

The consciousness of a talented architect is capable of designing and holding within itself an image of large solid structures such as great cathedrals or public buildings.

Dreaming may be that point in a cycle where consciousness and its vehicle interpenetrate and flow together, allowing the patterns and waves of probability to appear without any attempt to focus them to a point.

I believe the movement of this point of consciousness, which appears as a pattern of probability waves in the quantum sea, must occur in extremely short segments of time, of necessity shorter than the time an electron takes to move from one state to another within the molecular structure of the nerve cell membranes.

This ancient sense of conscious lingers on, and broadens to cover any kind of belief or cognition (whether or not it is 145;knowledge;), and any kind of attitude about something (whether or not it is 145;cognitive;).

While in this way consciousness, or reference to a self, is the only thing which distinguishes a conscious content from any sort of being that might be there with no one conscious of it, yet this only ground of the distinction defies all closer explanations.

This supposes that the consciousness is one element, moment, factor -- call it what you like -- of an experience of essentially dualistic inner constitution, from which, if you abstract the content, the consciousness will remain revealed to its own eye.

In one of these contexts it is your 'field of consciousness'; in another it is 'the room in which you sit,' and it enters both contexts in its wholeness, giving no pretext for being said to attach itself to consciousness by one of its parts or aspects, and to out reality by another.

As soon as people had the information in their minds, the symbiote came alive, for, like the mushroom consciousness, Dick imagined it to be a thing of pure information.

The mushroom consciousness is the consciousness of the Other in hyperspace, which means in dream and in the psilocybin trance, at the quantum foundation of being, in the human future, and after death.

Consciousness is somehow able to collapse the state vector and thereby cause the stuff of being to undergo what Alfred North Whitehead called "the formality of actually occurring." Here is the beginning of an understanding of the centrality of human beings.

As John Searle puts it, raising the subject of consciousness in cognitive science discussions is no longer considered to be ``bad taste'', causing graduate students to ``roll their eyes at the ceiling and assume expressions of mild disgust.''

But, if we are to make progress in studying consciousness, we will have to think about it very clearly, and engage in serious constructive dialogues between a variety of viewpoints.

The field of consciousness studies is at a very early stage, characterized by crude theories, most of which are unlikely to stand the test of time.

Selecting alchemy as his guide, he blends ancient metaphysical beliefs with contemporary ones and demonstrates that at the center of consciousness is paradoxical thinking, which the author clarifies through an in-depth investigation.

The new consciousness is based on a holistic and alchemical matrix that encourages the growth of a healthy mind.

Enhanced by lively drawings, this book will help readers find their inner space, transform their consciousness, and reach a higher level of awareness.